), in order to ensure the right order of the four paragraphs (פרשיות) which the bayith contains from right to left. [↑]
[21] The knot formed by the רצועות of the tefillah shel rosh has the shape of a daleth, that of the tefillah shel yad is like a yod; these two letters added to the shin of the tefillin shel rosh read shaddai, “Almighty.” [↑]
[22] In the evening it was but natural that tsitsith and tefillin should be laid aside, as the greater part of the night was devoted to sleep; the rule was therefore generally adopted: “The night is not the proper time for laying tefillin” (לילה לאו זמן תפילין). The opposite principle, however, “The night is likewise a suitable time for laying tefillin” (לילה זמן תפלין), had also its advocates among Rabbinical authorities (Babyl. Talm. Menachoth 36b). [↑]
[23] With the completion of the thirteenth year a boy becomes of age in reference to the fulfilment of all religious duties. He is then called Bar-mitsvah (lit. “a son of the commandment”), a member of the Jewish community, upon whom devolve all such duties as a Jew has to perform. On the Sabbath following that birthday he is called to the Law, either to read a portion of the Sidra or to listen to its reading, and publicly acknowledge God as the Giver of the Law. [↑]
[25] See Daily Prayer Book, Morning Service. [↑]
[26] There are, besides, on the back of the scroll, just behind the names of God in the first line three words of a mystic character consisting of the letters following in the alphabet the letters of these divine names. The words have in themselves no meaning, and it may be that their object is simply to indicate from outside where the names of God are written, and to prevent a nail being driven through that part in fixing the mezuzah to the door-post. [↑]
[27] Mishneh-torah III., Zemannim, Hil. Shabbath, ch. xxx. § 1. [↑]
[28] Maimonides applies these terms to Sabbath; but they apply generally with equal force to the Festivals. [↑]